Since discussion of 'Problem of Samatha and Vipassanā in Early Buddhism', the present Journal of Korean Seon Studies, Dec. 2000(vol. Ⅰ), there have been arisen controversies on some points. Among them the crucial point is that in the beginning of practice, a meditator would develop only vipassanā preceded by samatha, but not samatha preceded by vipassanā , and samatha and vipassanā not coupled together. Definitely, my argument is contrary to the traditional understanding of samatha and vipassanā . Because there have been traditionally said that the all three modes are possible in the beginning of practice. The first is that a meditator would develop vipassanā preceded by samatha, the second, a meditator would develop samatha preceded by vipassanā and the last, a meditator would develop samatha and vipassanā coupled together. However, the present writer argues that the combination of samatha and vipassanā as the technical terms are added into late layers of early Buddhist texts. In parallel with the last two modes are also late addition. For the purpose, the present work attempts to analyze the technical terms and concept of samatha and vipassanā in early Pāli texts correspond to Chinese Āgamas. All comparative accounts show that the combination of samatha and vipassanā is to have interval times among various chronical layers which belong to different period, within same Nikāyas or different Nikāyas. Moreover, the last two modes appear almost in Aṅguttara Nikāya. Modern scholarship had found the Nikāya is later than other three or four Nikāyas. In conclusion, the possibilities of last two modes are the final outcome of a gradual growth, and are almost probably added from a period of sectarian or Abhidhamma Buddhism or after maturity of Nikāya composition.
目次
Ⅰ. 들어가는 말 103 Ⅱ. 본론 106 1. 止·觀의 의미 106 2. 한역 四阿含에 나타난 止·觀 111 3. 빠알리 Nikāya에 나타난 Samatha와 Vipassanā 121 Ⅲ. 마치는 말 138
